Scriptura Sacra, 2014, R. 18

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    A parable in Greek-Roman, Old Testament and rabbinic literature
    Jaromin, Joanna (Redakcja Wydawnictw Wydziału Teologicznego UO, 2014)
    Jednym z aspektów, którymi zajmuje się hermeneutyka biblijna, jest kwestia gatunków literackich obecnych w Piśmie Świętym. Do charakterystycznych gatunków literatury biblijnej należy z całą pewnością przypowieść. Z przypowieścią najczęściej spotykamy się w Ewangeliach. Przypowieści nie były jednak „wynalazkiem” Jezusa. Gatunek ten rozwijał się już na długo przed Jego narodzeniem. Niniejsze opracowanie podejmuje właśnie problem genezy i kształtowania się przypowieści nowotestamentowej ‒ od literatury greckiej i rzymskiej, przez literaturę starotestamentową po rabinacką.
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    Etiopskie komentarze do tekstów biblijnych i liturgicznych. Biblia i jej egzegeza w chrześcijańskiej Etiopii
    Krawczuk, Marcin (Redakcja Wydawnictw Wydziału Teologicznego UO, 2014)
    Ethiopian Orthodox Church, as the oldest and the least know among Christian communities around the world, has many elements of Ethiopian ecclesiastical tradition. One of those elements are comments of biblical and liturgical works. The only writing language in Christian Ethiopia was gyyz and its literature contains original works and translations from Greek or Arabian. Virtually the whole literature has ecclesiastical character. The Holy Bible was translated from Greek to Ethiopian and elements taken from others countries were always give in to interpretation and adjusted to local context. Among Ethiopian literature in gyyz language there are also works dedicated to Bible exegesis. Most of the comments are anonymous, nevertheless some of them are assigned to particular Church Fathers. The most important work of this genre is Targwãme Wangel (The Evangel Translation) translated from Arabian to gyyz in the first half of XVI century, which contains comments to the Evangel of Jan Chryzostom authorship. In Ethiopian Christian literature appear also biblical comments written down in Amharic language so called andamta. Gyyz was the language of literature and liturgy understood by few, in turn Amharic was language of communication. Ethiopian Church realized that to better communicate with worshipers they have to produce works in Amharic. The subject of exegesis in comments andamta is mostly Holy Bible. Comments can also relate to liturgical texts, such as anaphora or hymns used in liturgy. Those kind of comments are especially valuable source of getting know Ethiopian theology.
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    Jehuda Makkabi a modlitwa za zmarłych
    Rucki, Mirosław (Redakcja Wydawnictw Wydziału Teologicznego UO, 2014)
    For had he not expected the fallen to rise again, it would have been superfluous and foolish to pray for the dead, whereas if he had in view the splendid recompense reserved for those who make a pious end, the thought was holy and devout. Hence, he had this expiatory sacrifice offered for the dead, so that they might be released from their sin (2Ma 12:44-45). Alluding to those sentences from The Books of the Meccabean many Catholic authors encourage people to pray for the dead. In preamble of The Second Book of the Meccabean Poznań Bible we can read that “comtemporaneous Jewish maintain the belief of effectiveness of offering and pray for the dead”, and thanks to comment to verse 12,45 we find out that Judah directed the contribution so priests in Jerusalem made a propitiation, those who had left this world in sin can get God’s forgiveness which give them opportunity for resurrecting. What aim and sense had the offering for the dead? Since Torah did not predict such a pray, it had no sense and could not be made. On the other hand if the offering made by Yehuda Meccabens had some kind of sense, predicted by Torah, we can not ascribe to it any other sense, because prays for souls suffering in Purgatory are not predicted by Torah.
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    Wiara oparta na znakach i cudach dokonanych przed zmartwychwstaniem w Ewangelii według św. Jana
    Gaida, Danuta (Redakcja Wydawnictw Wydziału Teologicznego UO, 2014)
    Signs and wonders in John’s theology play significant role because they may lead to true and lasting faith. Jesus said to the royal official: “Unless you see signs and wonders you w ill not believe” (J 4,48). In John’s Gospel signs and miracles performed by Jesus allowed to believe in him as a prophet, a man who is from God, the Messiah, the Son of God. Descending of the Holy Spirit on Jesus was for John the Baptist a sign that Jesus is The Son of God. The miracle of changing water into wine revealed glory of Jesus and caused that his disciples believed in him. Knowledge of Jesus about sinful life a Samaritan woman became for her a sign which led to acknowledge Jesus as a prophet. Jesus made her aware that he was Christ, the Messiah. The presence of Jesus among Samaritans and preaching his word made other believe in Jesus and recognize him as the Savior of the world. A sign of healing a royal official’s son showed the necessity of believing in his words. A miracle of feeding Five Thousand caused the crowd to look for him. People acknowledged Jesus as a prophet A miracle of healing a man blind from birth made him believe in Jesus as the Son of Man. A resurrection of Lazarus became a sign which raised faith among the Jews who had seen what Jesus did. The chief priests and the Pharisees saw signs made by Jesus but they did not believe in him. People who faced signs and miracles and take dialogue with Jesus, come to believe in him. Jesus made miracles which were the answers for human poverty, misery and faith. Each of us has to take one’s own decision through believing in Jesus as the Messiah, God’s Son and you may have life in his name.